THE ANALECTS (Sayings)
1.   Yao said, "Oh! you, Shun, the Heaven-determined order
of succession now rests in your person. Sincerely hold fast the
due Mean. If there shall be distress and want within the four
seas, the Heavenly revenue will come to a perpetual end."
Shun also used the same language in giving charge to Yu.
T'ang said, "I the child Li, presume to use a dark-colored
victim, and presume to announce to Thee, O most great and
sovereign God, that the sinner I dare not pardon, and thy
ministers, O God, I do not keep in obscurity. The examination of
them is by thy mind, O God. If, in my person, I commit offenses,
they are not to be attributed to you, the people of the myriad
regions. If you in the myriad regions commit offenses, these
offenses must rest on my person."
Chau conferred great gifts, and the good were enriched.
"Although he has his near relatives, they are not equal
to my virtuous men. The people are throwing blame upon me, the
He carefully attended to the weights and measures, examined
the body of the laws, restored the discarded officers, and the
good government of the kingdom took its course.
He revived states that had been extinguished, restored
families whose line of succession had been broken, and called to
office those who had retired into obscurity, so that throughout
the kingdom the hearts of the people turned towards him.
What he attached chief importance to were the food of the
people, the duties of mourning, and sacrifices.
By his generosity, he won all. By his sincerity, he made the
people repose trust in him. By his earnest activity, his
achievements were great. By his justice, all were delighted.
2.   Tsze-chang asked Confucius, saying, "In what way
should a person in authority act in order that he may conduct
government properly?" The Master replied, "Let him
honor the five excellent, and banish away the four bad, things;
—then may he conduct government properly." Tsze-chang said,
"What are meant by the five excellent things?" The
Master said, "When the person in authority is beneficent
without great expenditure; when he lays tasks on the people
without their repining; when he pursues what he desires without
being covetous; when he maintains a dignified ease without being
proud; when he is majestic without being fierce."
Tsze-chang said, "What is meant by being beneficent
without great expenditure?" The Master replied, "When
the person in authority makes more beneficial to the people the
things from which they naturally derive benefit; —is not this
being beneficent without great expenditure? When he chooses the
labors which are proper, and makes them labor on them, who will
repine? When his desires are set on benevolent government, and he
secures it, who will accuse him of covetousness? Whether he has
to do with many people or few, or with things great or small, he
does not dare to indicate any disrespect; —is not this to
maintain a dignified ease without any pride? He adjusts his
clothes and cap, and throws a dignity into his looks, so that,
thus dignified, he is looked at with awe; —is not this to be
majestic without being fierce?"
Tsze-chang then asked, "What are meant by the four bad
things?" The Master said, "To put the people to death
without having instructed them; —this is called cruelty. To
require from them, suddenly, the full tale of work, without
having given them warning; —this is called oppression. To issue
orders as if without urgency, at first, and, when the time comes,
to insist on them with severity; —this is called injury. And,
generally, in the giving pay or rewards to men, to do it in a
stingy way; —this is called acting the part of a mere official."
3.   The Master said, "Without recognizing the ordinances
of Heaven, it is impossible to be a superior man.
"Without an acquaintance with the rules of Propriety, it
is impossible for the character to be established.
"Without knowing the force of words, it is impossible to